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Messages - Subramanian.R

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When Sorupananda went for his meal, Tattuvaraya, who was left alone, pondered over the words of his Guru.
Concurring with his remarks, he composed Sasivanna Bodham before  Sorupananda had returned from
eating his meal. He placed it at the feet of his Guru (when Sorupananda reappeared) and prostrated.
Sorupananda was delighted at the simplicity of is style and the speed with which Tattuvaraya composed

The next incident is the story of the Bharani that Bhagavan narrated and referred to.  There are several
sources of Tattuvaraya's life, and the details vary from text to text.  The version that appears in the narrative
is slightly different from the one Bhagavan told, and it also has a few extra details:

Tattuvaraya composed some Vedanata Sastras, but was mostly in Samadhi.  Around that time some
Veerasaivas, who were on a pilgrimage, along with some pandits, came before Tattuvaraya, who was
sitting in the presence of Sorupananda. 

'They read the bharani and complained:  'A bharani is only sung about some great heroes who have killed
a thousand male elephants on the battlefield. How is it that you have composed this kind of poem on your
Guru who has not heard of or known heroic valor even in his dreams?'               

To this Tattuvaraya replied  'As our Guru kills the ego elephants of disciples, I sang this way.'

They responded, 'The ego elephant that you mentioned  is not visible to the eye, so it is not proper to
compose  in this way. However, even to kill one ego elephant would take many, many days.  How did
he manage  to kill the ego of 1000 disciples simultaneously?

Tattuvaraya, thinking that they should be shown through a demonstration, resumed his Samadhi state,
without replying to them.

Under the power and influence of Sorupananda all the pandits who came remained in Paripuranam, (had
the full experience of the Self) for three days, without knowing either night or day.  On the fourth day,
Tattuvaraya opened his eyes.  All the pandits arose and prostrated to both Tattuvaraya and Sorupananda.

They said, 'It was because of our ignorance that we objected.

The power of your (Sorupananda's) presence is such that even if 10,000 disciples happen to come, it is
(the presence) has the ability to bring them all to maturity simultaneously.'

Then they composed their own verses in praise of the Bharani and departed.


Arunachala Siva.           

94.  At this stage of spasmodic efforts, involving subsidence of Atman in Brahman and its emergence,
might sometimes appear to be anomalous.  The texts come to the rescue giving relevant explanations
to the Sadhaka (aspirant).  Then there is no more any looking back for him.  Jnana dawns on him.

95.  These incomparable aphorisms taught by ME are enlightening not only to those who tread the
spiritual path but also inspire those vegetating in Samsara (transmigratory existence). The world
is only a shadow of My universal abode of transcendent joy  - THE SELF.

96.  Skanda:

This esoteric knowledge is verily the embodiment of the three eyed Mahadevadideva Siva Paramesvara.
Siva and His knowledge are ONE!  The mantra (sacred utterances) and artha vada (sacred explanations)
thereof, are like the lotuses which blossom unto the suns called Munis - sages of rare tapas, embodiment
of the self abnegation and whose heart lotuses blossom by the sun called the thought of Siva.

97. These are not intellectual verbiage.  When one transcends the intellect by the mastery over oneself,
there  springs forth a single fount of unitary knowledge from the heart, the seat of love knowledge bliss,
and drenches one with torrents of enlightening utterances.  This is the sweet and profound eloquence
of the heart, not of mind.

Thus concludes chapter two entitled 'The dialogue between Siva and Ribhu in the instruction of the
Sutras' in the sixth amsa called Sankara of Sri Siva Rahasyam.


Arunachala Siva.                 

211:  Only two Paths are laid down, for the aspirant to Deliverance, namely, for the Valiant, the quest of
one's own Self, and for the fearful, self surrender to God;  and in these two all the paths are included.

212. This two fold path has been taught by the Most Holy One, Ramana, thus:  'Either seek the root of
the ego sense (the I, rising in respect of the body) or surrender that ego sense to God for being destroyed
by His Grace.'

213.  The foolish man, who, considering himself as an Advaiti, but not being valiant enough to take to
the Quest as taught by the Bhagavan, and, looking upon devotion as inferior, lives in vain, without
devotion  to God, is a man with a tainted mind.

214. In this samsara the devotee is like a pot let down into a well with a rope tied to it.  The man without
devotion is like a pot fallen into the well, without a rope being tied to it.

215. Those who are endowed with the diabolic temperament cannot have the right kind of devotion.
Hence the good one should take hold the Divine temperament for practicing devotion to God.

216. The power of God, well known in the world as Grace, has three forms, namely as God, the Supreme
Being,  as the Holy Guru and as the Real Self in the Supreme State.

217.  This Grace of God is just the fact that He Himself is present in the Heart as the Real Self. Grace
is the very nature of that Supreme One , and without Grace He can have no existence.

218.  That Grace of God is ever wide awake; there is never a time when that Grace is absent.   But so
long as the man's ego sense is alive, he needs effort on his part.


Arunachala Siva.                   

General topics / Re: Tevaram - Some select verses.
« on: May 28, 2016, 10:16:59 AM »
Verse 2:

சென்னிவளர் மதியணிந்த
    சிலம்பணிசே வடியார்தம்
மன்னியசை வத்துறையின்
    வழிவந்த குடிவளவர்
பொன்னிவளந் தருநாடு
    பொலிவெய்த நிலவியதால்
கன்னிமதில் மருங்குமுகில்
    நெருங்குகழு மலமூதூர்.

The great Chozhas of the ancient Saivite stock
Hail the ankleted and roseate feet of the Lord
Who wears on His crest the crescent.
Their country is made rich by the Kaveri
And it thrives in great splendor.
It is here hoary Kazhumalam
With cloud-capped and impregnable walls
Is situate.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 28, 2016, 10:13:47 AM »
Tiru Jnana Sambandhar Puranam:

Verse  1:

வேதநெறி தழைத் தோங்க
    மிகுசைவத் துறைவிளங்கப்
பூதபரம்ப ரைபொலியப்
    புனிதவாய் மலர்ந்தழுத
சீதவள வயற்புகலித்
    திருஞான சம்பந்தர்
பாதமலர் தலைக்கொண்டு
    திருத்தொண்டு பரவுவாம்.

For the ways of the Vedas to flourish
For superb Saivism to shine in splendor
And for the excellence of the human race
He oped his holy and flowery lips and cried;
He is Tirugnaana Sambandhar of Pukali which is
Girt with cool and fecund fields.
We wear his flower-feet on our head
To hail his divine servitorship.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 28, 2016, 09:13:07 AM »
Verse  33:

நாட்டார் அறிய முன்னாளில்
   நன்னாள் உலந்த ஐம்படையின்
பூட்டார் மார்பிற் சிறியமறைப்
   புதல்வன் தன்னைப் புக்கொளியூர்த்
தாள்தா மரைநீர் மடுவின்கண்
   தனிமா முதலை வாய்நின்றும்
மீட்டார் கழல்கள் நினைவாரை
   மீளா வழியின் மீட்பனவே.

In the past, as men "of that town here witness,
He called back to life, on an auspicious day,
The little Brahmin-boy decked with aimpadai --
The one that was dead and gone --,
From the mouth of the huge and unique crocodile
In Pukkoliyoor's tank of burgeoning lotuses;
His hallowed feet would redeem them that think on them
From the irredeemable cycle of birth and death."

(Nami Nandi Adigal Puranam completed.)

Arunachala Siva.   

General topics / Re: Tevaram - Some select verses.
« on: May 28, 2016, 09:10:39 AM »
Verse 32:

இன்ன வகையால் திருப்பணிகள்
   எல்லா உலகும் தொழச்செய்து
நன்மை பெருகும் நமிநந்தி
   அடிகள் நயமார் திருவீதிச்
சென்னி மதியும் திருநதியும்
   அலைய வருவார் திருவாரூர்
மன்னர் பாத நீழல்மிகும்
   வளர்பொற் சோதி மன்னினார்.

Naminandi Adikal who caused all good to thrive
Did many deeds of service, adored by all the worlds;
Eventually he attained the feet of the Lord
Of Tiruvaroor who sports on His crown
The crescent and the Ganga,
And comes out in festive procession
In the goodly streets of Tiruvaroor.
He is established for ever in the beauteous luster
That glows beneath the feet of the Lord.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 28, 2016, 09:07:46 AM »
Verse 31:

நீறு புனைவார் அடியார்க்கு
   நெடுநாள் நியதி யாகவே
வேறு வேறு வேண்டுவன
   எல்லாஞ் செய்து மேவுதலால்
ஏறு சிறப்பின் மணிப்புற்றில்
   இருந்தார் தொண்டர்க் காணியெனும்
பேறு திருநா வுக்கரசர்
   விளம்பப் பெற்ற பெருமையினார்.

As he daily served dutifully the devotees
Of the Lord, the Wearer of the Holy Ash,
For a long time in manifold ways
Meeting their several requirements
He came to be invested with the glory
Of being hailed as "The linch-pin of the servitors"
By Saint Tirunavukkarasar.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 28, 2016, 09:05:10 AM »
Verse 30:

படிவம் மாற்றிப் பழம்படியே
   நிகழ்வுங் கண்டு பரமர்பால்
அடியேன் பிழையைப் பொறுத்தருள
   வேண்டும் என்று பணிந்தருளால்
குடியும் திருவா ரூரகத்துப்
   புகுந்து வாழ்வார் குவலயத்து
நெடிது பெருகுந் திருத்தொண்டு
   நிகழச் செய்து நிலவுவார்.

The new forms vanished and the servitor
Saw them all as they were before;
He bowed to the Lord and prayed thus:
"Forgive my fault, Oh Lord, in grace."
Then by the Lord?s grace he settled in Tiruvaroor,
Performed many an act of divine service
That would ever flourish in the world,
And thus thrived.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 28, 2016, 09:02:27 AM »
Verse 29:

தெய்வப் பெருமாள் திருவாரூர்ப்
   பிறந்து வாழ்வார் எல்லாரும்
மைவைத் தனைய மணிகண்டர்
   வடிவே யாகிப் பெருகொளியால்
மொய்வைத் தமர்ந்த மேனியராம்
   பரிசு கண்டு முடிகுவித்த
கைவைத் தஞ்சி அவனிமிசை
   விழுந்து பணிந்து களிசிறந்தார்.

All that took birth and flourished in Tiruvaroor --,
The city of the Lord of the celestial beings --,
Were like the blue-throated Lord Himself;
Their forms glowed in growing splendor like the Lord?s;
Witnessing this he folded his hands above his head
In sacred dread, fell prostrate on the ground
And felt exceedingly happy.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 28, 2016, 08:59:58 AM »
Verse 28:

ஆதி தேவர் எழுந்தருள
   உணர்ந்தார் இரவர்ச் சனைசெய்யா
தேதம் நினைந்தேன் எனஅஞ்சி
   எழுந்த படியே வழிபட்டு
மாத ரார்க்கும் புகுந்தபடி
   மொழிந்து விடியல் விரைவோடு
நாத னார்தந் திருவாரூர்
   புகுத எதிர்அந் நகர்காண்பார்.

As the Lord disappeared, he came to himself.
"What is it I have done, entertaining
A sinful thought instead of doing the pooja?"
Thus he mused, fear-driven; he rushed
Into the house and performed the pooja;
He also told his wife of the happening;
At dawn he woke up and hastened
To Tiruvaroor which he sighted are long.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 28, 2016, 08:57:23 AM »
Verse 27:

மேன்மை விளங்குந் திருவாரூர்
   வீதி விடங்கப் பெருமாள்தாம்
மான அன்பர் பூசனைக்கு
   வருவார் போல வந்தருளி
ஞான மறையோய் ஆரூரில்
    பிறந்தார் எல்லாம் நங்கணங்கள்
ஆன பரிசு காண்பாய்என்
   றருளிச் செய்தங் கெதிர்அகன்றார்.

As if to accept the pooja of the great servitor
Lord Veethivitangka of ever-glorious Tiruvaroor
Appeared there and said: "All men born in
Tiruvaroor are blessed with the wisdom of the Vedas;
They form Our Hosts; this is their beatitude;
We will reveal this to you and you shall witness this."
Thus spake the Lord in grace and vanished.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 28, 2016, 08:54:51 AM »
Verse 26:

ஆய பொழுது தம்பெருமான்
   அருளா லேயோ மேனியினில்
ஏயும் அசைவின் அயர்வாலோ
   அறியோம் இறையும் தாழாதே
மேய உறக்கம் வந்தணைய
   விண்ணோர் பெருமான் கழல்நினைந்து
தூய அன்பர் துயில்கொண்டார்
   துயிலும் பொழுது கனவின்கண்.

Then, we know not, if it was by the Lord?s grace
Or by the fatigue he suffered, he fell asleep
All at once; he slept, his mind fixed
On the feet of the Lord of the Devas;
He then dreamed a dream.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 28, 2016, 08:52:28 AM »
Verse  25:

ஆத லாலே குளித்தடுத்த
   தூய்மை செய்தே அகம்புகுந்து
வேத நாதர் பூசையினைத்
   தொடங்க வேண்டும் அதற்குநீ
சீத நன்னீர் முதலான
   கொண்டிங் கணைவாய் எனச்செப்பக்
காதல் மனையார் தாமும்அவை
   கொணரும் அதற்குக் கடிதணைந்தார்.

"So I should first have the purificatory bath;
I will then enter the house to commence the pooja;
Secure for me, here, cool water and things needed."
Thus bidden, the loving wife hastened
Into the house to secure them.   

Arunachala Siva.


This is the description of "A Pilgrim"  sometime in late 1946, when he had darshan of Bhagavan Ramana:-

"As I approached the Maharshi's room, I could feel the peace that was radiating from His room.
I entered the room and then came my first shock.  I expected to see something glorious, a face
surrounded by a halo etc., (!)  I didn't find any of those.  Has he not said, I was reminded, in
His answer that Self Realization does not mean that something would descend upon us as something glorious?
Has He not said: "People seem to think that by practicing some elaborate sadhana, the Self would one
day descend upon them as something very big and with tremendous glory that they would then
have what is called 'Sakshatkaram?

In the afternoon, Bhagavan answered my questions.

Q: You have said that you know no such period of sadhana.  You never performed Japa or chanted
any mantra.  You were in your natural state.  I have not done any sadhana worth the name.
Can I say that I am in my natural state?  But my natural state is so different from yours.  Does that
mean that the natural state of ordinary persons and realized persons are different?

Bhagavan:  What you think to be your natural state is your unnatural state!  (And this was my second shock that shook me from the slumber of my pet notions).  With your intellect and imagination, you have
constructed the castles of your pet notions and desires.  But do you know who has built up these castles,
who  is the culprit, the real owner?  The "I" who really owns them and the "I" of your conception are
quite different.  Is it necessary that you put forth some efforts to come into the "I" who owns these,
the "I" behind all states?

Would you have to walk any distance to walk into the "I" that is always you?  Yhis is what I meant
by saying that no sadhana is required for Self Realization.  All that is required is to refrain from
doing anything, by remaining still and being simply what one really is. You have to only de-hypnotize
yourself of your unnatural state. Then you have asked whether there is any difference between the
natural state of ordinary persons and realized persons.  What have they realized?   They can realize
only what is Real in them.  What is Real in them is Real in you also.  So where is the difference?

Even then, some may ask, the Maharshi continued, reminding me so vividly of those Upanishadic
Rishis, "Where is the conviction that one's Self is Sakshat all right, that no sadhana is required at
all for Self Realization?  Well, do you need anybody to come and convince you that you are seated
before me and talking to me?  You know for certain that you are seated here and talking to me."

You can doubt and question everything but how can you doubt the "I" that questions everything? 
That "I" is your natural state.  Would you have to labor or do sadhana to come into this natural state?

(Source:  Arunachala's Ramana.  Boundless Ocean of Grace,
Volume 6, Sri Ramanasramam, Tiruvannamalai.)

Arunachala Siva.   

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